Mala, Buddhist rosary, 108 pearls of sacred Tibetan agates "DZI" dragon, turquoise, Buddha amulet, dorje, ghost hunting bells.

Mala, Buddhist rosary,
108 pearls of Sacred Tibetan Agates "DZI"
dragon set with a turquoise finish,
turquoise from Arizona,
Agate called "nan hong" (southern red) Yunnan
ebony Buddha amulet enched in a copper reliquary
dorje on the back of the amulet,
ghost hunting bells in finish.

Rare piece.

The 108 DZI authenticated and expertized by us before assembly by us are DZIS with 3 eyes
The 3-eyed Dzi represents the three stars of luck, happiness, honor and longevity. This is the manifesto of the Hindu god of wealth, the Kubera. This 3-eyed pearl creates the right conditions to enjoy fortune, happiness and prosperity.

The Dzi is a Tibetan pearl, of distant origin, bringing many mystical benefits and benefits to its wearer. He is a Tibetan talisman or amulet, the king of good luck, sometimes revered as a true deity. The success of the Tibetan pearl comes from its multiple eyes, up to 21.

The Dzis are supposed to bring good fortune, ward off evil spirits, and protect its bearer from dangers and accidents, and even bring longevity and good health.

DZI originates from the Central Asian region and is generally found in a region that covers Afghanistan, Iran, Tibet, India, Pakistan, Nepal, During Hanhan to Burma and Thailand. They are found in many sizes and shapes, with multiple eyes and stripes. Tibetans cherish these pearls and consider them hereditary gems. The meaning of the Tibetan word "Dzi" translates as "brilliance, clarity, splendor." In Mandarin Chinese, dzi are called "pearl of heaven." Tibetans recognize, without being envious or jealous, the qualities of brilliant people, those people who shine intellectually and attract the attention and admiration of all. For Tibetans, wearing a Dzi pearl can develop in everyone this natural glow called talent.

The Dzis that can be translated as "brilliantly polished", "luminous" are elongated agate beads with a different geometric shapes on their surfaces, but each with a very specific meaning. Dzi are considered by Tibetans to be powerful protections. According to legend, these stones are not of earthly origin, but, shaped by the gods and sown on earth so that whoever finds them, have a better Karma.

Many legends attribute to them a divine origin. One of them claims that they sometimes fall from the sky escaped from the treasures of the Gods, another says that they "mature" at the bottom of the earth and that they can sometimes be found inside some geodes. Some legends say that they are fossil insects, and others finally Garuda droppings.

The Dzi are also mentioned in some ancient Buddhist texts because some malas intended for the advanced practices of Vajrayana must be made in Dzi Dzi Dzi dating back 4,500 years were found in Tibet during archaeological excavations, thus in the middle of the shamanism period of Ben long before the arrival of Buddhism.

Dzi-like pearls are found in many parts of the world, in Asia (Cambodia for example) but also in archaeological sites in Mesopotamia and even In Carthage The stone is in agate and the drawings are handmade using a secret technique.

In Buddhism, the Dragon is the vehicle of Vairocana, the white Buddha sitting in the east (or center). Its dragon-backed throne probably derives from the Chinese imperial throne. The Turquoise Dragon is the mount of a large number of protective deities, treasure keepers and rain and storm gods. As guardians of treasures, the Sino-Tibetan Dragons are the counterparts of the Indian nagas. The Tibetan term druk (tib.brug) means both "dragon" and "thunder." Bhutan, a Buddhist kingdom, is called Druk Yul (Land of the Dragon). Its inhabitants, the drukpas, take their name from the spiritual lineage Drukpa kagyu, native to Tibet. This lineage was established by the wise Tsangpa Gyaré who, having once observed nine dragons disappear in the sky near Gyantsé, decided to establish the monastery of Ralung. In Tibetan Buddhism, the rise to heaven of a group of Dragons is an auspicious sign.

Vajra, in Tibetan dorje. It is probably the most important symbol of Tibetan Buddhism. The term means "diamond" and refers to the indestructible nature of the mind itself, awakening, which is both imperishable and indivisible. The small scepter originally appears to be the diamond lightning of the god Indra, a mark of royalty and power.

(1) the top five points represent the five wisdoms, five facets of the diamond that is the awakened mind:

mirror-like wisdom, which means that the awake mind, like a perfectly polished mirror, clearly reflects all things, has the ability to know everything, without any confusion.

the wisdom of equality, which recognizes that all the phenomena of samsara (ordinary world) and nirvana (pure fields or paradise of Buddhas) are of an equal nature in that they are of a unique essence: emptiness

the wisdom of distinction, which denotes that the awakened mind perceives not only the emptiness of all phenomena (which is the wisdom of equality) but also, in a simultaneous, unre-confusiond nature, all phenomena as they manifest themselves;

the fulfilling wisdom, which allows the Buddhas to create pure fields and emanations working for the good of beings;

the wisdom of universal space, which indicates that all phenomenes, beyond any concept and duality, remain in pure knowledge of the mind.

(2) At the same time as the five wisdoms, these five upper points symbolize the Five Winners or five main Male Buddhas on a mystical level. The five lower points symbolize the Five Female Buddhas.

(3) The mouths of makara (sea monster) whose tips emerge denote the liberation of the cycle of existences.

(4) The eight upper petals represent the eight male bodhisattvas, i.m. eight large bodhisattvas remaining in celestial domains.

(5) The eight lower petals are the eight female bodhisattvas.

6. The round part in the middle refers to emptiness.


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